Issue No. 2277-A vow made by a woman that is in conflict with her husband's rights is void without his permission and in case it is not contrary to his rights, it should be done with his permission as a recommended precaution.
Issue No. 2276- A mentally incompetent person who squanders his property for useless purposes or a person who has been prevented by the Islamic judge from making use of his property because of bankruptcy, may not vow in regard to their own properties and it would be void if they do [in regard to their own properties].
Issue No. 2280- A person may vow only acts which are possible for him to fulfil.
Issue No. 2281- An act that a person vows to do should be religiously desirable. Hence, making a vow for performing a haram or disliked act or for refraining from/leaving an obligatory or mustaḥab act is not in order.
Issue No. 2278- If a woman makes a vow with the permission of her husband he cannot, as an obligatory precaution, invalidate her vow, or restrain her from performing her vow.
Issue No. 2282- It is not necessary that all the particulars and acts within a vow be desirable. As long as the main act as a whole is desirable in religion, it will suffice. For example, if a person makes a vow that he will perform Night Prayer on the first night of each month, it is in order and he should act upon it accordingly. Likewise, if he makes a vow that he will serve food to the poor in a certain place, he should act according to it.
Issue No. 2283- One may not vow performing or leaving a mubāḥ act which is religiously neutral in all respects (it is neither desirable nor disliked even in one aspect). However, if it is better to do or leave it in some respect, and a person makes a vow intending that respect, his vow will be valid. For example, if he makes a vow that he will eat a certain food in order to gain energy for worshipping Allah or that he will abandon eating a certain food that causes bodily weakness for worshipping Allah, his vow in either case will be in order.
Issue No. 2284- If a person vows that he will fast, without specifying the time and the number of fasts, it will be sufficient if he observes fast on one day. Similarly, if he makes a vow that he will offer prayer, but does not specify its number and details, it will be sufficient if he offers a two-rak‘at prayer. This order will also apply to vows for other good acts.
Issue No. 1371- If a junub person does not perform ghusl intentionally until fajr adhān, his fast is void, as an obligatory precaution, and in case he cannot perform ghusl or the time is short, he should perform tayammum. However, if it is not on purpose, his fast is valid. The same ruling applies to a woman who has become pure from ḥayḍ or nifās and does not perform ghusl until fajr adhān. She must act in the same way as a person in the state of janābah.
Issue No. 1389- If a person who is fasting vomits intentionally his fast becomes void, although he may do that on account of ailment or food poisoning. However, the fast does not become void, if one vomits involuntarily or inadvertently.
Issue No. 1472- The fast of the following six groups is invalid though it is recommended for them to refrain from the fast invalidators:1- Travellers who have terminated their fast during their journey and reach their hometown before ẓuhr or the place where they intend to stay for ten days.2- Travellers who reach their hometown after ẓuhr or a place where they intend to stay for ten days.3- Patients who recover before ẓuhr and have committed one of the invalidators.4- Patients who recover after ẓuhr, though they may not have eaten anything by then.5- Women who become pure from ḥayḍ or nifās during the day time.6- Non-Muslim individuals who become Muslims after ẓuhr, but if they become Muslims before ẓuhr and they have not committed any of the invalidators, they should observe fast, as an obligatory precaution.
Issue No. 1401- The kaffāra of a fast is one of the three things:(a) to free a slave (b) to fast for two months (c) to completely feed sixty poor people. (It would be sufficient if he gives one mudd (roughly 750 grams) of food such as wheat, barley or similar things to each one of them). One is able to choose between either options, acknowledging that slaves no longer exist. One can give bread whose wheat should be equal to one mudd instead of wheat. Furthermore paying equal amount of money is not sufficient unless one is certain that the money will be spent for buying bread.
